By
Swami Dathathreya Avadhootha
Translated by
P.R.Ramachander
Avadhootha Gita (written
in 9th or 10th centuary)
is an independent treatise on
Advaitha Vedantha written by
Swami Dathathreya who was an Avadhootha
. The book is also called “Datha
Gita yoga Shastra” or also as
“Vedantha Sara” .The book contains 8 chapters which together contain 271 verses. The
entire book tries to examine who is
“Brahman” and who is “Athman”
“Dattatreya asserts in the text, that the self-realized
person is "by nature, the formless, all pervasive Self". He is
in the state of sama-rasya or samata, which is where there are no
differences between anything or anyone, neither one own's body or another
person's, neither class nor gender, neither human being nor other living
beings, between the abstract and the empirical universe, all is one
interconnected reality, it is the unification of the One and the
Beyond. His universe, all of the universe, is within his Atman (soul). "There
is never any you and I", states verse 6.22.
The chapters discuss 'contemplation ', states Rigopoulos,
as well as "sahaja amṛitam" 'nectar of naturalness'. Some of its
teachings have been compared to the Bhagavad Gita The term Sahaja,
that became important in both Hindu and Buddhist tantric traditions, means
"transcendent Reality, or Absolute". It is equated
to Sunya (void) in Buddhism, envisioned as a kind of "unlocated
paradise", states Rigopoulos. In Hinduism, it is the interior Guru within
the person, the Sadashiva, the all pervading ultimate Reality (Brahman) that is
the Atman (soul) within.” (from Wikipedia)
Chapter I Self
knowledge
(This chapter deals
with nature of Athman )
Avadhootha Uvacha
Easwaranugraha deva
pumsamadvaitha vasana,
Mahad bhaya parithranaadvipraanaam upa jayathe 1.1
It is only blessing of God that
makes wise men interested in
mnondualism,
And due to that they would get rid of great fear in life.
Yenedham pooritham
sarvamaathmaanai vaathmanaathmani,
Niraakaaram kadham
vandhe hyaabhinnam Shivamavyayayam 1.2
Since the Athma
covers itself with Athma the world
is filled by Athma,
And so how can I worship that formless changeless Supreme Shiva principle
Panchabhoothathmakam
viswam mareechi jala sannibham,
Kasyapyaho
namaskuryaam aham yeko
nirnajana 1.3
The universe made
of five elements is similar to water in the mirage,
Oh stainless Athman
, to whom shall I bow down.
AAthmaiva kevalam sarva
bedhabedho na vidhyathe,
Asthi naasthi
kadham brooyaam vismaya prathi bathi may. 1.4
There is only the
Aathma everywhere where similarities and differences do not exist,
And it is a matter
of wonder that sometimes we think
Athma is not there.
Vedantha saara sarvaswam jnanam vijnameva
cha,
Ahammaathmaa
niraakaara sarva vyaapi swabhavatha. 1.5
Understanding about
the Athman is the essence of Philosophy ,
But I am Athma
without any form and spread everywhere.
Yo vai sarvathmako
devo nishkalo gaganopama,
SWabhava
nirmala sudha sa
evaaham na samsaya 1,6
Without any doubt
I am Athma, which is all pervading
, without any stans,
Which can be compared
to the sky , clean as well as very pure.
Aham avyayo anantha
shuddha vijnana vigraha,
Sukham, dukham na
jaanaami kadham kasyaapi varthathe .
1.7
I am imperishable
, limitless ,concept of pure knowledge ,
I do not know who experiences pleasure or sorrow and how it is experienced.
Na manasam krma
Shubhashubham may na
kaayikam karma Shubhashubham may,
Na vachikam karma Shubhashushubham may , jnanamrutham shudha matheendriyoham.1,8
I do not have
mental action or physical action which is good or
bad
In speech or sction I do not have good or bad
and I am pure nectar of wisdom, which is beyond sense organs
Mano vai gagaaakaaram
, mano vai sarvathomukham,
Mano atheetham mana
sarva na mana oparamarthdhaa 1,9
Truly mind is like the sky , mind has
faces in all directions,
It is beyond all , it is everything , though mind does not truly exist.
Aham meka midham
sarva vyomaatheetham
nirantharam,
Pasyaami kadhamaathmaanam prathyaksham vaa
thirohitham 1.10
Though I am
single I am spread permanently
every where,
How can I ever see my own self appearing and then being not visible
Thwamevamekam hi
kadham na budhyase samam hi
sarveshu vimushtyamavyayam,
Sadhodhithosi
thwam Akhanditha prabho dhiva
cha naktham cha kadham
hi manyase. 1,11
Why do you think you
are that single one ? You
are that all pervading Athman which is equal,
You are without
doubt that lord and so how can you
think of night as well as day.
AAthmaanam sathatham vidhi sarvathrikam nirantharam,
Aham
dhyaathaa param dhyeyamakhandam khandyathe
kadham 1.12
The soul is
always there , everywhere and for all time,
I am the one who
meditates and meditate on the divine
one and why am I dividing like this.
Na jaatho na
mruthosi thwam na they deha kadhachana
,
Sarva brahmethi
vikhyaatham braveethi bahudhaa
sruthi 1.13
I am never born, will never die and I
never had a body at anytime,
And the great
Vedas tell that everything is Brahmam.
Saa brahmyantharo asi
thwam shiva , sarvathra sarvadhaa,
Yithasthatha
kadham bhrantha pradhavasi pisachavath 1.14
You are within
all Brahmam as Shiva
everywhere and always,
And why are you
running confused here and there
like a ghost.
Samyogascha viyogascha
varthathe na cha they na cha may,
Na thwaam naaham
jaganeedham sarvam athmaiva kevalam
1.15
We do not have parting with each other or joining together as,
Neither you nor me nor
the world exists in realty.
Sabdhaadhipanchakasyaasya naivaasi
thwam na they puna,
Thwameva paramam
thathwa matha kim
parithapyase 1,16
You do not belong to the five sense objects like sound
, nor do they belong to you,
You are the ultimate
philosophy and where is the need for you to grieve?
Janma mruthyruna
chitham bandha mokshai shubhasubhou,
Kadham rodhishi
vathsa nama roopam na they
na may . 1.17
You do not have
birth or death or tie of the
mind or salvation or good or bad,
Oh son, why are
you crying as you do not have
neither name or form.
Aho chitha kadham
bhrantha pradhavasi pisacha vath,’
Abhinnam
pasya chaathmaanam raga thyaagaath sukhi bhava
1.18
Oh mind why
are you
wandering like a lunatic and the ghost,
Realize your athma is not divided and give up all desires and
become happy.
THwameva thathwam
hi vikara varjitham ,
Nishkampamekam hi vimoksha vigraham,
Na they cha
raago hyaadhavaa vuraaga,
Kadham hi
santhayapyasi kama kamaath .
1.19
You are the
essence who keeps away
sensitivity,
Being one
without any movement and a form
which is free ,
You do have neither
emotions nor absence from them,
Why are you sorrowing
longing for passion.
Vadanthi sruthaya
sarvaa nirgunam shuddha
mavyayam,
Asareeram
samam thathwam thanmaam
vidhi na samsaya.1.20
The Vedas
tell that Brahmam is without qualities, pure and without stains,
Please know that
I am that Brahmam and do not have any doubt about it.
Saakaaramanootham
vidhi niraakaaram nirantharam,
Yethad
thathwopadesena na
punarbhava sambhava. 1.21
That which has a form
has no form forever,
If a person can
understand this teaching , he will
not have any rebirth
Yekameva
samam thathwam hi vipaschitha,
Raga thyaagaath
punaschitham yekaanekam na
vidhyathe.1.22
Those who have realized
has told that realty is one,
When desire is
removed from mind, unity and diversity
cease to exist.
Anaathma roopam
cha kadham samaadhirathma swaroopam
cha kadham Samadhi,
Astheethi
naastheethi kadham Samadhi
mokshasva roopam yadhi
sarvamekam 1.23
How can one attain Samadhi if he thinks his form is different from Athma,
And also attaining
Samadhi is not possible when you know
you are Athma,
How can a person attain Samadhi if he believes Athman
exists when it does not exist,
And what is the need to attain Samadhi if all people have
same form of salvation?
Vishuddhosi samam thathwam videhasthvam ajo avyaya,
Jaanaamiha na jaanaameethyathmaanaam manyase
kadham 1.24
You are very pure
and equal to philosophy , you do not
have a body, you are not born and you
never die,
Why should ever
think in terms of “I know the
Athman” or “I do not know the Athman”
Thathwamasyaadhi
vaakhyena swathmaa hi prathi paditha ,
Nethi nethi
sruthir bhooyaadanutham
pancha bouthikam 1.25
The Vedas in
sentances pof philosophy has dealt
with nature of Athman,
The physical body made of elements is real and has been identifies as “Not this, not
this.”
Anyonyavaathmanaa
sarva thwayaa poorna nirantharam,
Dhyaathaa
dhyaanam na they chitham nirlajjam dhyaayadhe kadham.
1.26
For always , everything in the world is only filled with Athman,
There is no meditation nor one who meditates in your
mind,
And how come
without any shame you are
meditating.
Shivam na jaanaami
kadham vadhaami ,
Shivam na jaanaami
, kadham bhajaami,
Aham Shivasche paramargtha thathwam ,
Sama swaroopam
gaganopamam cha . 1,27
Since I do not know Lord Shiva, what can I tell,
Since I do not know Shiva, whom shall I sing about,
I am that
philosophy leading to Lord Shiva ,
I have an equal form and I can be compared to the sky.
Naaham thathwam
samam kalpanaa hethu varjitham,
Praahya graahaka
nirmuktham kadham bhaveth. 1.28
I am not the
philosophy but am assumed to be
so by imagination,
How can the
realty be free of inference as
well as reason.
Anantha swaroopam
nahi vaasthu kinchith ,
Thathwa swaroopam
na hi vasthu kinchith,
AAthmaika roopam
pramartha thathwam,
Na himsako
vaapi na chaapya himsaa. 1.29
Nothing can have an endless form,
The form of matter
cannot be real,
Only Athma is
the ultimate truth,
It does cause harm
nor it it violent.
Vishudhosi samam
thathwam videhamajam avyayam,
Vibhramam Kadham aathmaarthe vibranthoham
kadham puna. 1.30
You are very pure
principle without birth, body or death,
Where is the need
for confusion regarding Athma?
And how can you
keep on saying “I am confused.”
Ghate binne ghataakaasam
suleenam bheda varjitham,
Shivena manasaa
sudho na bhedha prathibhathi may. 1,31
The sky from inside the pot becomes
unified with sky when pot is broken,
And so also when mind
becomes pure, no differences can be perceived.
Na Ghato na ghatakaso na jeevo jeeva vigraha ,
Kevalam Brahma samvidhi
vedhya vedhaka varjitham .1.32
There are no pots
and no skys seen from the pot , no
separate body or soul,
But only Brahman
exists and so realize it cannot be
known nor can be made known.
SArvathra sarvadhaa
sarvam aathmaanam sathatham
druvam,
Sarva soonyamasoonyam
cha than maam vidhi na samsaya.1.33
Everywhere and always
and in everything Athma exists
and this is always definite,
Everything is empty of or filled with Athman and I am that
without any doubt.
Vedaa cha lokaa cha suraa na yajnaa varnasramo naiva kulam na jaathi,
Na dhooma margo na
cha deepthi margo brahmaika roopam parmartha
thathwam. 1,34
Either Vedas or
worlds or devas or fire scarifices , or castes or races exist in Brahman,
There are no smoke filled route or lustrous route to it for Brahma is one and
ultimate realty.
Vyapya vyapaka nirmuktha
thwameka saphalam yadhi,
Prathyaksham cha aparoksham cha hyaathmaanam manyase kadham. 1,35
If you do not
succeed in your effort in finding out
that which is free from pervading and is
not the pervaded,
How can you say
that Athman is really
present or really absent.
Advautham kechid yichanthi dwaitham yichanthi chaapare,
Samam thathwam na
vindathi dwaitha advaitha vivarjitham.
1.36
Some people prefer philosophy of nondualism and some
other prefer dualism,
Both of them being
same philosophy, they do not know the difference between these two.
Swethaadhi varna rahitham
sabdhadhi guna varjitham,
Kadhayanthi kadham thathwam manovaachamagocharam. 1.37
Brahmam is free from all colours startingfrom white, does not have qualities like sound, smell and taste,
How can Brahmam
which is beyond words and mind be described?
Yadhanrutham idham sarvam dehaadhi gaganopamam,
Thadhaa hi Brahmaa samvethi na they dwaitha
paramparaa. 1.38
When everything in the world resembles the sky and has nothing,
You yourself reaize Brahman and then there is no school of duality there.
Parenasahajaathmam api dwabinnapi hyaabhinna
prathibhaathi may,
Vyomaakaaraam thadivaikam
dhyaathaa dhyaanam kadham
bhaveth. 1.39
To me it appears as if my own self and the supreme self
are not at all different,
And is like
continuous space and so how is it
possible to have meditator and meditation.
Yath karomi yad
asnaami yaj juhomi dadhapi yath,
Ethad sarvam na
mey kinchiddhi shudho ahamajo avyayam. 1.40
Whatever I do, Whatever I eat , Whatever I offer
to God and whatever I give,
They all do not belong to me , I am pure , not born
and never changing.
Sarva Jagadhidhi
niraa krutheedham sarva
jagadhidhi vikara heenam,
Sarva Jagadhidhi
vishudha deham, sarva jagadhidhi shivaika roopam. 1.41
All this world is
having no form, All this world does not
have emotions,
All this world is
extremely pure, all this world is the form of
Shiva.
Thathwam thwam ne hi sandeha kim jaanaani yadhavaa puna,
Asamvedhyam swa samvedhyamaanam manyase kadham,
1.42
Without any doubt
you are the principle and so why do you think that,
“Do I know myself?” is it an experience
that is not understood by you.
Maayaamaya kadham
thatha chayaachayaa na vidhyathe,
Thathwamekamidham
sarva vyomakaaram
niranjanam. 1.43
Just like light
and darkness cannot exist together,
ignorance and knowledge cannot exist,
All this philosophy leads to the formless
and spotless realty
AAdhi Madhya antha muktho aham badhoham kadhachana,
Swabhava nirmala shudha
ithimay nischithaa mathi. 1.44
I am without beginning
, middle or end, how can i be tied up,
I am of the definite
opinion that I am ny nature pure
and clean.
Mahad aadhi jagad sarvam na kinchid prathi bhaathi may,
Brahmaiva kevalam sarva kadham varnasrama sthithi.
1.45
I am not perceiving anything from the
great primeval world to the present world,
For everything of this is Brahman and how can there be four
different castes.
Jaanaami sarvadhaa
sravamaham yeko nirantharam,
Niraalamba
soonyam cha soonyam vyomaadhi
panchakam. 1.46
I know by all
possible ways I am a permenant entity,
Who is
independent who is not empty but
empty and the five elements are only
mirages.
Na shando na puman
na sthree na bodho naiva kalpanaam
Saanandho vaa niraanandam aathmaanam manyase
kadham. 1.47
Athma is neither a male or female or eunuch, It is
neither knowledge nor imagination,
Then why are we thinking whether it is happy or not happy.
Shadanga yoganna thu naiva shuddham mano vinaasaana thu naiva
shuddham,
Guru upadesanna thu naiva shuddham swayam cha
thathwam swayameva shuddham.
1.48
The Athman cannot be
purified by yogas using six limbs or through destruction of the mind,
Or through teachings of a Guru, It is itself reality as
well as purity.
Na hi panchathmako
deho vidheho varthathi na hi,
AAthmaiva kevalam Aathmaiva kevalam
sarva thureeyam cha thrayam
kadham 1.49
The Athma does not have body of five elements nor does
not have a body,
How can then Wakefulness , sleep dream and Thuruiya be ascribed to the body.
Na badho naiva
mukthoham ba chaaham brahmana
prudhak,
Na karthaa na cha
bokathaaham vyapaa vyaapaka
varjitha. 1.50.
I am neither tied
up nor free nor something away from Brahman,
I am neither the
doer nor consumer nor I am the pervador
nor pervaded.
Yadha jalam jale
nyastham salilam bedha
varjitham,
Prakutheem purusam
thadhad abhinnam prathibhathi may. 1.51
Just like water mixed with water remains
the same water which cannot be separated,
The nature and the supreme one appears as not different for me.
Yadhi naama na mukthosi na badhosi kadhaachana,
SAakaaram chaniraakaaramathmaanam manyase
kadham. 1.52
If you are
free then it would mean you are not
tied,
Then how can consider yourself as having form or formless.
Jaanaami they param roopam prathyaksham gaganopamam,
Yadhhparam hi roopamyan mareechi jala sannibham.
1.53
I know your
divine form which can be compared to the sky,
I also know your inferior form which is like water in mirage.
Sa gururnopadeshasacha na chopardhini may kriya,
Videham gaganam
vidhi vishuddho aham swabhavatha. 1,54
I do not have a guru or
training or qualities or action,
I am without body and can be compared to sky and am very pure by nature.
Vishudhosya
sareerosi na they chitham paraaparam,
Aham cha aathmaa
param thathwamithi vakthum na lajjase
. 1.55
You are very pure but do not have either a body or mind and are beyong Maya,
Without any shyness
whatsoever say , “I am the athman and supreme realty.
Kadham rodhishi
re chitha hyaathmaivaathmaathmana bhava,
Pibam vathsa
kalaatheetham advaitham parmaamrutham.
1.56
Why are you crying oh mind, As you are truely the Athma ,
beome Athma,
Oh dear boy drink the Non dual Brahman from the limitless
ocean of Advaitha.
Naiva bodho na
chaa bodho na bodhabodha eva cha,
Yasyedrusa sadaa
bodha sa bodho naanyadhaa bhaveth, 1,57
Athman does not have knowledge, or ignorance or the combination of both,
And he who knows this knowledge , becomes knowledge
itself and nothing eilse.
Jnane na tharko na samaadhi yogo na desa kaalou na guru
upadesha,
Swabhava samvitha raham chathathwam aakaasa kalpam
sahajam druvam cha. 1.58
Your knowledge
does not depend on logic or
meditation or place or time or
teaching of Guru,
I am that absolute
knowledge whose essence is wide like sky , is realty which is stable.
Na jaathoham mrutho
vaapi na may karma shubhashubham,
Vishuddham
nirgunam brahma bandho mukthi
kadham mama 1.59
Neither was I born , nor will I die, I would not do good or bad action,
I am the pure Brahmam without properties and how can I be tied or made free.
Yadhi sarva
gatho deva sthira poorno niranthara,
Antharam hi na
pasyaami sa baahya abhyandhara kadham,
1.60
When Brahman goes everywhere is stable, is complete and
is permanent,
And I do not feel
any diversity and so how can it jhave
inside and outside.
Sphurathyeva jagath kruthsnam akhanditha
nirantharam,
Ahi mayaa mahaa
moho dwauthadvaitha kalpanaa. 1.61
I see the universe
as indivisible and permanent,
And what an illusion has been created about difference
between duality and non duality.
Saakaram cha nraakaaram
nethi netheedhi sarvadhaa,
Bedhabedha vinurmuktho
varthathe kevala Shiva 1.62
We always this , not this , not this about objects with
form and without form,
Only the truth Shiva which is free from difference and
similarity exists.
Na they cha matha cha pitha cha Bandhu na they cha pathni
na suthascha mithra,
Na pakshapathjo na
vipakshapatha kadham hi santhapthareeyam
hi chithe. 1.63
You do not have mother or father or relations
or wife or son or friend,
You are neither
partial or imparial,Then why is there so much suffering in your mind?
Divaa naktham na they chithamudayathamayou nahi,
Videhasya sareerathwam kalpayanthi kadham budhaa.1.64
Oh mind you do not have
day or night , or sising or
setting down,
Oh intelligent
person how come you imagine body
for the bodhyless.
Na vibakthamvibaktham cha na hi dukha sukhadhi cha,
Na hi sarvamasarvam
cha vidhi cha aathmaana mavyayam. 1,65
Realize that which is not divides or undivided which is
beyond sorrow and joy,
For Athma is neither whole not part and is never changing.
Naaham kartha na bhokthaa cha na may karma pura adhuna,
Na may deho videho
vaa nirmamethi mamethi kim. 1.66
I am not the doer or user
and there is no past and present
Karma in me,
And since I have no idea of having body or not having it
, Where is the question of mine and yours?
Na may Raagadhiko
dosho dukham dehadhikam
na may,
AAthmaanaam
vidhi maamekam visalam gaganopamam. 1. 67
I am not having
emotional outbursts or
sorrow or problems of the body,
I am Aathma which
is vast and can be compared to the sky.
SAkhe manabahu jalpithena, sakhe manasarvamidham
vitharvyam,
Yath saara bhootham kaditham mayaa they, thwameva thathwam gaganopamosi. 1.68
Oh frind mind why this long chatterfor Oh friend mind ,
all this is a matter of conjecture,
I have told you the entire essence, you indeed are te essence which is
similar to the sky.
Yena kenaapi
bhavena yathra kuthra mruthaa api.
Yoginasthra leeyanthe
ghataakasa mivambare. 1,69
Whatever way a nd in whichever place
a yogi dies,
They merge in Brahmanjust like sky from inside a pot
merges with the sky.
THeerthe cha anthyaja gehe vaa nashta mruthir api thyajan,
Samakaalethanum muktha kaivalyavyaapalo bhaveth. 1.70
Though a yogi were to die near sacred waters, or home of
untouchable or even if he were to die
in Coma,
As soon as his soul leaves the body it merges with the absolute Brahman.
Dharma artha Kama mokshaacha dwipadhaadhi characharam,
Manyanthe yogina sarva
mareechi jala sannibham. 1.71
The Yogis consider
Dharma , wealth, passion ,and salvation
and
All movable and immovable beings similar to the water in
miage.
Atheethaan aagatham
karma varthamaanam thadaiva cha,
Na karomina bunjaami
ithi may nischalaa mathi. 1.72
I did not perform
actions in the past or present or
future,
It is stable
belief that I would not enjoy its fruits in the past,present
or future.
Soonyaagaaro samarasa poothasthithashtanneka sukham
avadootha,
Charotho hi
nagnasyakthwa garva vindathi kevala
maathmani sarvam. 1.73
The Avadhootha lives alone in an empty place with great happiness,
With forever bliss
of Brahman and he moves about and
finds everything in himself.
Trithaya thureeyamnahi nahi yathra vindathikevalam
aathmani thathra,
Dharmadharma nahi nahi
yathra badho muktha kadhamiha thathra. 1.74
THe person who does not have states of wakefulness, sleep
, dream and Thureeya attains the Athman,
Where there is no
dharma or vice, how can he be tied
or free?
Vundathi avindathi naho nahi chandho lakahanam nahi
nahi thanthram,
SAmarasa
magno bhavitha potha pralapithan methath paramavadhootha. 1.75
Neither by repetition of manthras or Vedas or practice of
Thanthra one can attain Brahman,
This is sung by the Avadhootha after purifying himself by
meditation and after getting absorbed in Brahman without break.
Sarva soonyamassonyam
cha sathyasathyam na
vidhyathe ,
Swabhava bhavatha
proktham sastra savithi poorvakam. 1.76
Everything is empty and full at same time and there is no
truth or lie,
This is told by Avadhootha from his experience as well as
knowledge of scriptures.
Ithi sri Dathathreya virachithaayaam avadhootha
githaayaam
aathmasamvithyupadeso nama prathamoadhyaya
Thus ebds the
first chapter called “Self knowledge”,
In the Avadhootha
gita written by Sri Dathathreya
Chapter 2 Self knowlwdge
(contd)
(deals with the proof
of the properties of Athman)
Balasya vaavishaya bhoga rathasyavaapi,
Moorkhasya sevaka janasyagrahasthithasya ,
Yethad guru kimapi naivana chinthaneeyam,
Rathnam kadham thyajathiko apya suchou pravishtam. 2.1
A guru may be a young boy
, one who enjoys passion,
An illiterate , a servant
of the householder,
But none of these
should be considered,
For would one give a gem fallen in a sludhy mud.
Naivaathra kaavya
gubna yeva thu chinthaneeyo,
Graahaa param gunavathaa
khalu saara eva,
Sindhhoora chithra
rahithaa bhuvi roopa soonyaa,
Paaram na kim nayathi
naureeha ganthu kaamaan . 2,2
Gurus’s teachings
are not weighed for great literary
merit,
For intelligent people
always accept the essence,
Is not a ship which is not painted and which is ugly,
Capable of
carrying people across the ocean.
Prayathnena vinaa
yena nischalena chalachalam,
Grastham swabhavatha santham
chaithanyam gaganopamam. 2.3
The Brahman who does not move can move without any effort,
And it is by
nature calm , conscious and all pervading like a sky.
Ayathnaacchaalyedyasthu
yekameva charaa charam,
SArvagam thathkadham
binnamadvaitham niraakulam 2,4
The brahmam just
by itself guides all movable and immovable things,
Then how can that non dual Brahman be any different from me.
Ahameva param yasmath saara saaratharam shivam,
Gamagamavinirmuktham
nirvikalpam niraakulam. 2.5
Since I am that supreme Brahman mi am beyond what is exxential and non essential,
I am free from
birth as well death , without any doubt and without any confusion.
Sarvaavaya
nirmuktham thadhaaham
tridasarchitham,
sAmpoornathvaanaa gruhnaami vibhagam tridasaadhikam 2.6
I am without any parts
and am worshipped by all gods,
And Since I am
complete in myself , I do not worship
any gods.
Pramadhena cha
sandeha kim karishyami vruthimaan,
Uthpadyanthavileeyathe
budbudaascha yadhaa jale
2.7
How can Ignorance create doubts in me? Where
is the need for me,
To care about
waves created by mind as it appears and
disappears like bubbles in water.
Mahad aadheeni
bhoothaani samapyaivam sadaiva hi,
Mrudu dravyeshu theeshneshu gudeshu
katukeshu cha .2.8
The divine
intelligence is pervaded by
Brahman, just like properties ,
Like softness, hardness
, sweetness and bitterness are
connected with objects.
Katuthwam chasaithyathwam
mrudusthwam yadhaa Jale,
Prakruthipurushathasthadha binnam prathibhathi may. 2.9
Though it is hot
or cold or soft , the water is the same,
And to me nature
and divine spirit appear to be same.
SArvaakhyaa rahitham
yadhyath
sookshmathsookshmatharam param,
Mano budheendriyathyaatheethamakalankam
Jagathpathim. 2.10
Though Brahman is spread everywhere and is smaller than the smallest,
It is beyond
mind and intellect and is without stain and lord of the world.
Yeedrusam
sahajam yathra aham
thathra kadham bhaveth,
Thwameva hi kadham
thathra kadham thathra
characharam. 2.11
Brahman is seen as
a common entity and how can there be “I”
or “You” in it,
And how can it be there
or here and how can it be movable and immovable.
Gaganopamam thu
yath proktham thadeva gaganopamam,
Chaithanya, dosha
heenam cha sarvajnam porrnameva
cha. 2.12
Brahman has been compared to the sky and truly it is like it,
And it is without any blemishes , all pervading and completly full.
Pruthvyaam charitham
naiva maaruthena cha vaahitham,
Vaareenaa
pihitham naiva thejo madhye
vyavasthitham. 2.13
Brahman does not travel on earth nor it r travels on air,
Nor is it immersed in water and nor is it in the middle of fire.
AAkaasam thena samvyaaptham nathadh vyaaptham cha kenachith,
Sa baahyaabyantharam thishtath yavaarchinam
nirantharam. 2.14
Sky is completly pervaded by him but he himself is not pervaded by anything,
He is inside as well as outside and is not divided
and is fi or ever.
Sookshmathwaa dhadh drusyathwaa nirgunaathwacha yogibhi,
AAlambanaadhi yadh proktham kramaadh aalambanam bhaveth.2.15
Since it is micro, invisible, without characters we have
to depend,
On the methods depended
on to by Yogis to realize it.
Sathathaabhaada yukthaasthu niralambo yadhaa
bhaveth,
Thallayaa leeyathe cha antharguna dosha vivarjitha.
2.16
Only through constant practice of Yoga., tthe mind h get
detached ,
From an object and objects ceases to exist, the mind vanishes finally.
Visha viswasya
roudhrasya moha
moorchaapradhasya cha,
Yekameva vinaasaaya hyaamogham sahajaamrutham. 2.17
The antidote of
poison like samsara , anger and
delusion of passion,
Is only one and
that is the innate nectar of Brahmam.
Bhavagamyam niraakaaram
saakaaram drushti gocharam,
Bhava bhava
vinirmuktham antharalam thad
uchyathe 2.18
WE can imagine a formless
and a being with form but
Brahmam,
Which cannot be seen
is neither a being or non being .
Baahya bhavam
bhaved viswamantha
prakruthiruchyathe ,
Antharadantharam
jneyam naareikela phalaam buvath.
2.19
The universe is the external manifestation and nature is
the inner manifestation,
But once you understand the soul within us, you will feel
it is like water inside the coconut
Brantha jnaanam sthitham
baahyam samyag jnanam cha
nadhyagam,
Madhyaan Madhya tharam jneyam naarikela phalaabhuveth.
2.20
The knowledge of external is an illusion and the inner
knowledge is an average knowledgr,
But knowledge of Brhaman which is the inner most is like water inside the coconut
Pournamaasyaam
yadhaa Chandra yeka yevaathi
nirmala,
Thena thath sadrusam
pasyedh dwidhaa drushti
viparyaya. 2.21
Just like we see
only one moon which is very
bright on a full moon day,
We should see The Brahjman which is alone and bright,, seeing it as two
is false perception.
Anenaiva prakaarena
budhi bedho na sarvaga,
Dathaa cha
dheerathaamethi geeyathe naama kotibhi. 2.22
Only one with a diversified brain can see Brahman in various ways,
And only the one who is bold can give an opinion odf
single and he is praised by many.
Guru prajnaa prasaadenamookho vaa yadhu panditha,
Yasthu sambudhyathe thathwam viraktho
bhava saagaraath. 2.23
Whether one is wise or a fool , if he realizes the truth through a Guru,
He though his own
intellect is freed from the turbulence of maya.
Raga dwesha vinirmuktha sarva bhootha hithe ratha,
Druda bodhascha thadhaa yogi swaroope paramaathmani 2.24
He who gets freedom from
attachment and hateread and is
kind to all beings,
Would be having a stable mind and would be realizing the Brahman.
Ghate binne ghataakaasa
, aakaase leeyathe yadhaa,
Dehaabhave thadhaa
yogi swaroope paramathmani 2.25
Though the sky from pots look different they all merge
with the sky,
And after giving
up his body the Yogi merges himself
with the Brahmam.
Uktheyam karma yukthaanaam mathiryaanthe api saa gathi,
Na chokthaa yoga
yukthaanaam matheeyanthepi saa gathi.
2.26
It has been told about those who do rituals that
they would attain the place thet
want after death,
But it has been told about those who follow Yoga, they cannot attain what they
want
Yaa gathi karma yukthaanaam saa chavaageendrayaadhdeth,
Yogeenaam yaa
gathi kvaapi hyaakaadhyaa bhavathorjitha 2.27
What would happen to those who follow only rituals can be
described by the toungue,
But the path of Yogis cannot be explained in words as it
is not something acquired by them.
Yevam jnaathwaa thwamum maarga
yogeenaam naiva kalpitham,
Vikalpa varjanam
theshaam swayam sidhi pravarthathe . 2.28
Knowing this, it
should not be assumed that Yogi can travel in any path,
And as they give up
desire and doubt their action
leads them to be perfection.
Theerthe
vaanthyaja gehe vaa yathra kuthra
mruthopi vaa,
Na yogi
pasyathe garbha pare brahmaani
leeyathe. 2.29
Whether a Yogi meets his death in a holy place or in his home or hme,
Of an untouchable, he never entersin to mother’s womb
again but merges with Brahman.
SAhajam machinthyam
yasthu pasyathva swaroopam,
Ghatathi
yadhi yadheshtam lipyathe
naiva doshai,
SAkrudhapi thadha
bhavath karma kinchinna kuryaann,
Thadhapi na
cha bibadha samyami
vaa thapasvi. 2.30
Evil does to affect a person who has realized
his own self,
Which is
unboen and beyond
thought is not contaminated,
By any evil , in spite
his acting the way he likes,
And if gets
free from ignorance , he would not do any ritual,
And so self controlled Yogi is never
bound.
Niraamayam , nish prathimam niraakruthim , niraasrayam ,
nirvapusham , niraasisham,
Nirdwandha nirmohsaluptha
sakthikam thameesam aathmaana
mupaithi saaswatham. 2.31
The Yogi
attains the supreme athma which is
pure, without comparison ,
without form ,
Without any support
, free from desire , without form , beyond delusion and
beyong contradictions.
Vedho na deekshaa
na cha mundane kriya
, guroorna sishyo na cha
yathra sampadha,
Mudraadhikam
chaapi na yathra bhasathe
tham eesam aathmaana
mupaithi saaswatham. 2.32
Neither the Vedas
, nor penance mnor tonsure nor guru
nor disciple nor symbolism,
Nor Mudhras are
the eternal Supreme Athman , which the Yogi
attains.
Na shambhavam saakthika maanavam na vaa,
Pindam cha
roopam cha padhadhikam na vaam
AArambha nishpathi ghatadhikam cha no,
Thameesam aathmaanamupaithi saaswatham. 2.33
The yogi permanently attains that Brahmam,
Which originated neither from Shiva or Shakthi or man,
It is not a mass
of flesh nor has limbs like hand and legs,
It is not like a jar which can be made
or completed.
Yasya swaroopath sa characharam jagad,
Uthpadhyathe thishtathi leeyathepi vaa,
Payo vikradhiva phena budhbudhaa,
Stha meesamaathmana mupaithi sasawatham.
2.34
The Yogi permanently attains the Brahmam,
From the essence
of which moving and non moving things originate,
And from which
all the non stable worlds arise,
And in which they
grow , again and again anfd then dissolve.
Naasaa nirodho na
cha drushtiraasanam,
Bodho apya bodho
api yathra na baasathe,
Naadi prachaaropi
sa yathra kinchith,
Tha meesamaathmana mupaithi sasawatham.
2.35
The Yogi permanently attains the Brahmam,
Which is not seen by stopping of breath , fixed gaze or yogic postures,
Which is beyond
knowledge as well as ignorance,
And which cannot be even a little seen by exercising the
nerves.
Naanaathwa mekathwa mubathwa manyaythaa,
Anuthwa deergathwa mahathwa soonyathaa,
Maanathwa meyathwa samathwa varjitham,
Tha meesamaathmana mupaithi sasawatham.
2.36
The Yogi permanently attains the Brahmam,
Which is not in many forms, single form or both together,
Which is not minute mor l large nor vast nor empty,
And which is beyond measurement dimension and similarity.
Susamyami vaa yadhi
vaa na samyami,
Susangrahi vaa
yadhi vaa na samgrahi,
Nishkarmako vaa yadhi
vaa sakarmaka-,
Stha meesamaathmana mupaithi sasawatham.
2.37
The Yogi permanently attains the Brahmam,
Whether he is self
restrained sanyasi or not,
Whether he has lot of accumulated wealth or not,
Whether he does
not do any activity or not.
Mano na budhirna sareeramindriyam,
Thanmaathra bhoothani na bhootha panchakam,
Ahamkruthischapi viyathsva roopakam,
Tha meesamaathmana mupaithi sasawatham.
2.38
The Yogi permanently attains the Brahmam,
Which is not the mind
, wisdom , body or organs,
Which is not power of touching, speakin, hearing ,
smelling and tasting,
And which is not the five elements nor the
space.
Vidhou nirodhe
paramaathmanam gathe,
Na yoginaschethasi
bhedha varjithe,
Soucham va vaasouchamalinga bhavana,
SArva vidheyam
yadhi vaa nishidhyathe. 2.39
As and when the Yogi attains the Brahmam,
He is going beyond
the injunctions of the scriptures,
And the thoughts
of cleanliness or dirty state does not arise in his mind,
And as he is
beyond rules nothing is not permissible
to him.
Mano vaacha
yathraa na sakthameeruthum,
Nonam kaham thathra guru upadesathaa,
Yimaam kadhaam
ukthavatho gurosthadh,
yUkthasya
thathwam hi sama,m prakaasathe
. 2.40
The mind as well as the word are unavle to understand the
Brahman,.
And speech is unable to describe it adequately,
And again guru’s
instructions are of no help,
But it is made known to the person who has
understood the Guru properly
Ithi sri
Dathathreya virachithaayaam
avadhootha geethaayaam aathma samvithyupadeso nana dwitheyo adhyaya
Thus ends the
second chapter of Avadhootha gita composed
by Sage Dathathreya called “Self knowledge,”
Chapter 3 Self
Knowledge (contd)
(Inner nature of Athman)
Avadhootha uvacha:-
Guna viguna vibhago
varthathe naiva kinchith,
Rathi vairathi viheenam
nirmalam nishprapancham,
Gunaa viguna viheenam
vyapakam viswa roopam,
Kadhamaha miha vandhe vyomaroopam shivam vai.3.1
Even for little good or bad does not exost in Brahman,
It is devoid of passion
and its abscence , pure and is not limited to a world,
That Brahman is
spread everywhere without good or
bad ,
And how can I worship it
as it does not also have a form.
SWethaadhi varna rahitho niyatham shivascha,
Kaaryam hi kaaranamidham
param shivascha,
Yevam Vikalpa rahitho
ahamalam shivasch,
Swaathmaanam aathmani
sumithra kadham namamo. 3.2
For ever that
Brahman does not have colours like white,
And that divine Brahman
is both the cause as well as effext,
That Brahmam is
free of all diversity and I feel oh
friend,
I am indeed that Brahman and so how can I salute it?
NIrmoola moola rahitho hi sadhodhitoham,
Nirdhooma dhooma rahitho hi sadoditoham,
Nirdeepa deepa rahitho hi sadohitoham,
Jnamaruthamsamarasam gaganopa moham. 3.3
I was not created
and am separate from
creation as I am always present
I am not hidden from anything and do not have a smoke screen as I am always
clear
I am free from
light and do not have light as I am self luminous
I am wisdom
existence, bliss and
boundless space.
Nishkama
kamamiha nama kadham vadhami,
Nissanga sangamiha nama kadham vadhami,
Nissara sara
rahitham cha kadham vadhami,
Jnanamritham samaras am
gaganopamoham. 3.4
How can i say
Brahman has desire or does not have desire,
How can I say it
is in a group or outside the group,
How can I say it is meaningful or meaningless ?
I am wisdom
existence, bliss and
boundless space.
Advaitha roopam akhilam
hi kadham vadhaami ,
Dwaitha roopam akhilam
hi jkadham vadhami,
Nithyam
twamithyamakhilam hi kadham
vadhaami,
Jnanamritham samaras am
gaganopamoham. 3.5
How I can I say that
the form of Brahmam is non dual,
How can I see
that its form is indeed dual,
How can I say that
is eternal or non eternal,
I am wisdom
existence, bliss and
boundless space.
Sthjoolam hi no naahi
krusam na gathagatham hi,
AAdhyantha Madhya
rahitham na paraparam hi,
Sathyam vadhaami khalu vai paramaartha thathwam,
Jnanamritham samaras am
gaganopamoham. 3.6
Brahmam is not huge
nor is it micro, it s does not appear or disappear,
It does not have beginning , middle
or end and no divinity or absence from divinity.
I am heralding the
truth that it is the ultimate realty,
I am wisdom
existence, bliss and
boundless space.
sAmvidhi sarva
karanaani nabho nibhani ,
SAmvidhi sarva
vishayaamscha nabho nibhamscha ,
SAmvidhi chaikamamalam
na hi bandha yuktham,
Jnanamritham samaras am
gaganopamoham. 3.7
Know that sense
organs are like cloud in the sky,
Know that sense
organs are like cloud in the sky,
Realize that the
shining Brajhman is not free nor tied,
I am wisdom
existence, bliss and
boundless space.
Durbodha , bodha gahano
na bhavami thatha,
Durlakshya, lakshya gahano na bhavami
thatha,
Aasanna roopa gahano na bhavami thatha,
Jnanamritham samaras am
gaganopamoham. 3.8
I am neither not taught properly or taught very deep,
I am neither
without aim or with aim,
I am not having an
just arrived form or a very deep form,
I am wisdom
existence, bliss and
boundless space.
Nishkarma karma dahano
jwalano bhavami,
Nirdukha dukha
daghano jwalano bhavami,
Nirdeha deha
vahano jwalano bhavami,
Jnanamritham samaras am
gaganopamoham. 3.9
I burn out all
absence of action or action itself,
I burn out all abscence of sorrows and sorrows themselves,
I burn out bodies or those without bodies,
I am wisdom
existence, bliss and
boundless space.
Nishpapa papa dahano
hi huthasanoham,
Nishdharma dharma dahano hi huthasanoham,
Nirbandha
bandha dahano hi huthasanoham,
Jnanamritham samaras am
gaganopamoham. 3.10
I am that fire that burns souls with sins or without sins,
I am that fire
that burns souls without Dharma
and with Dharma,
I am that fire
that burns souls without relation
and with relation,
I am wisdom
existence, bliss and
boundless space.
Nirbhava , bhava rahitho
na bhavami vathsa,
Niryoga yoga rahitho
na bhavami vathsa,
Nischitha chitha rahitho na bhavami vathsa,
Jnanamritham samaras am
gaganopamoham. 3.11
Oh dear one I am
not one with thought or without thought,
Oh dear one , I am
not one who is united or disunited,
Oh dear one , I am
not one that has mind or does not
have mind,
I am wisdom
existence, bliss and
boundless space.
Nirmoha moha padaveethi
na may vikalpo,
Nisoka soka padhaveethi
na may vikalpa,
Nirloba loba
padaveethi na may vikalpo,
Jnanamritham samaras am
gaganopamoham. 3.12
Within me there
are no states like delusion or lack of it,
Within me there
are no states like grief or absence of grief,
Within me
there are no states like greed or abscence of greed,
I am wisdom
existence, bliss and
boundless space.
Samsara santhathi latha
na cha may kadachith,
SAnthosha santhathi sukho na may kadachith,
Ajnana
bandhanamidham na cha may
kadachith,
Jnanamritham samaras am
gaganopamoham. 3.13
I am not bound by the creeping chain of Samsara and next birth,
I am not bound by
the states of joy and the results therefrom,
I am Not bound by
the ties of ignorance ,
I am wisdom
existence, bliss and
boundless space.
SAmsara santhathi rajo
na cha may vikara,
Santhapa santhathi thamo
na cha may vikaram
Sathwam swa
dharma janakam na cha may
Vikara,
Jnanamritham samaras am
gaganopamoham. 3.14
IT is not my
job to propagate SAmsara ,
It is not my job
to increase sufferings and
thereby create darkness,
It is not my
job of
creating their own dharma to
different bodies,
I am wisdom
existence, bliss and
boundless space.
SAnthapa dukha
janako na vidhi kadhachithm
Santhapa yoga
janitham na mana kadachith,
Yasmad ahamkrithireyam
na cha may Kadachith,
Jnanamritham samaras am
gaganopamoham. 3.15
I have never acted
to increase pain and sorrow,
I did not have a mind
which could work in pain or
pleasure,
I am not
also proud because
of these,
I am wisdom
existence, bliss and
boundless space.
Nishkampa kampa nidhanam
na vikalpa kalpam,
SWapna prabodha nidhanam
na hithahitham hi,
Nissara sara nidhanam na charaacharam hi,
Jnanamritham samaras am
gaganopamoham. 3.16
Sound , silence
doubt and determination end in
Brahmam,
States of dream
, wakefulness , comfort and suffering end in brahmam,
Strength , weakness
and aloso moving and immobile souls
end in Brahmam,
I am wisdom
existence, bliss and
boundless space.
No Vedhya vedakamidham
na cha hethu tharkya ,
Vaachaama gocharamidham
na mano na budhi,
Yevam kadham hi havatha kadgayaami thathwam,
Jnanamritham samaras am
gaganopamoham. 3.17
Brhaman is not known nor is it knowledge, not is
cause or effect,
It is beyond the capacity of speech mind and intellects knowledge ,
And because of this
how can i tell you, the principle
of Brahmann,
I am wisdom
existence, bliss and
boundless space.
Nirbhinna bhinna rahitham
parmatha paramrth thathwam,
Manthar bahirna hi kadham paramartha thathwam,
Prak
sambhavam na cha ratham
na hi vasthu kinchith,
Jnanamritham samaras am
gaganopamoham. 3.18
In truth Brahman is neither divided or unified,
And how can ever it be inside or outside,
And how can ever it be inside or outside,
It is not something which originated earlier to cease to
exist,
I am wisdom
existence, bliss and
boundless space.
Raghadhi dosha
rahitham thwameha thathwam,
Daivadhi dosha
rahitham thwahameva thathwam,
Samsara soka rahitham
thwahameva thathwam,
Jnanamritham samaras am
gaganopamoham. 3.19
You are only that
principle free from passion , jealousy etc,
You are the only
principle from problems created by Gods.
You are the only
principle which does not have sorrow of
SAmsara,
I am wisdom
existence, bliss and boundless space.
Sthana thrayam yadhi
cha nethi kadham thureeyam,
Kala thrayam cha yadhi cha nethi kadham disascha,
Santham padam
hi paramam paramartha thathwam,
Jnanamritham samaras am
gaganopamoham. 3.20
When there exist three
states of wakefulness, sleep and dream , how can there be a third in Brahman
When there are
three times past, present and future and
how can there be fifth direction in
Brahman,
And the
principle of Brahman
itself is the peace,
I am wisdom
existence, bliss and
boundless space.
Deergo laghu
punaritheeha na may Vibhago,
Visthara
sankatamitheeha na may Vibhaga,
Konam hi krathoolamiha na may vibhago,
Jnanamritham samaras am
gaganopamoham. 3.21
There are no divisions within my self such as long and
short,
There are no
divisions within my self such as
broad or narrow,
There are no
divisions within myself such as circular
or angular,
I am wisdom
existence, bliss and
boundless space.
Matha pithadhi
thanayaadhi na may Kadachith,
Jaatham bhootham
na cha mano na cha may kadachith,
Nirvyakulam
sthiramidham paramartha
thathwam,
Jnanamritham samaras am
gaganopamoham. 3.22
I am never mother
or father or son,
I do not have
ever birth or death to me,
And the Brahmam is stable
and never worried,
I am wisdom
existence, bliss and
boundless space.
Shudham asudha vichara manantha roopam,
Nirlepa lepama vicharamanantha roopam,
Nishkhanda makhanda
vichara manantha roopam,
Jnanamritham samaras am
gaganopamoham. 3.23
The endless
Brahman cannot be thought as pure
and virtuous,
The endless
Brahman cannot be thought of as having sinned or not sinned,
The endless
Brahman cannot be thought
as divided or undivided,
I am wisdom
existence, bliss and
boundless space.
Brahmadhaya
suraganaa kadhamathra santhi,
Swargadhayo
vasathaya kadhamathra santhi,
Yaddheka roopamamalam
paramatha thathwam,
Jnanamritham samaras am
gaganopamoham. 3.24
If the BRahmam is
selfsame and very pure ,
How can it be Gods
like Brahma and the devas,
And how can it have abodes like heaven and earth,
I am wisdom
existence, bliss and
boundless space.
Ninethi nethi
vimalo hi kadham vadhaami,
Nisesha sesha
vimalo hi kadham vadhami,
Nillinga linga
vimalo hi kadham vadhami,
Jnanamritham samaras am
gaganopamoham. 3.25
How can I say that
Brahman is not this and not that,
How can i say
that Brahman has an end or is endless,
How can I see Brahman has a body is body less,
I am wisdom
existence, bliss and boundless
space.
Nishkarma karma param sathatham karomi,
Nissanga sanga rahitham
paramam vinodham,
Nirdeha deha
rahitham sathatham vinodham,
Jnanamritham samaras am
gaganopamoham. 3.26
Though I am without action , I am doing divine activity,
I am without attachment enjoy the detachment,
I am without a body and enjor that state of having no
body,
I am wisdom
existence, bliss and
boundless space.
Maaya prapancha rachanaa
na cha may vikaara,
Kautilya dhamba rachana
na cha may Vikara,
SAthyanruthethi
rachana na may Vikara,
Jnanamritham samaras am
gaganopamoham. 3.27
Creation of the world of Maya does not affect me,
Creation of crookedness
and pride does not affect me,
Telling of truth
or lies also does not affect me,
I am wisdom
existence, bliss and
boundless space.
SAndhyaahi kaala rahitham
na cha may viyogo,
Hyantha prabodha rahitham
badhiro na mookha,
Evam vikalpa rahitham
na cha bhava shuddham,
Jnanamritham samaras am
gaganopamoham. 3.28
Though I am beyond
division of time like dawn and
dusk , I am always present,
Though I do not
have differentiated
knowledge I am not deaf
or dumb,
As I am free from
ignorance , i do not need purification
of mind,
I am wisdom
existence, bliss and
boundless space.
Nirnadha nadha rahitham
hi niraakukulam vai,
Nischitha chitha
vigatham hi niraakulam vai,
Samvidhi sarva
vigatham hi niraakulam vai,
Jnanamritham samaras am
gaganopamoham. 3.29
As I do no master
and am my own master , why should I be confused,
AS I have gone
much above the mind, it has stopped functioning
, why should i be confused,
AS differences in
everything has ceased to exist for me , why should I be
confused,
I am wisdom
existence, bliss and
boundless space.
Kaanthaara
mandiramidham hi kadham vadami,
Samsidha
samsayamidham hi kadham vadhaami,
Evam niranthara
samam hi nirakulam vai,
Jnanamritham samaras am
gaganopamoham. 3.30
How can I say that
Brhama is like a forest or temple,
How can I say that
existence of Brahman is
proved or disproved,
For is
everywhere , not influenced by
anything and is without movement,
I am wisdom
existence, bliss and
boundless space.
Nirjeeva jeevarahitham sathatham vibhaathi,
Nirbheeja bheeja rahitham sathatham
vibhaathi,
Nirvana bandha rahitham
sathatha vibhaathi,
Jnanamritham samaras am gaganopamoham. 3.31
Brhamam shines forever though it
is not having death or life,
Brahmam shines forever though it
does not have seed, or does not have origin,
Brhamam shines forever
whether free or bound,
I am wisdom existence, bliss and boundless space.
Sambhoothi varjitha midham sathatham vibhaathi,
Samsara varjitha
midham sathatham vibhathi,
Samhara varjithamidham satham vibhaathi,
Jnanamritham samaras am gaganopamoham. 3.32
Brhamam shines forever
though without any origin,
Brahmam shines
forever though it does not have
any family,
Without any destruction, it keeps on shining forever,
I am wisdom existence, bliss and boundless space.
Ulleka mathramapi
they na cha nama roopam,
Nirbhinna bhinnamapi
they na hi vasthu kichuth,
Nilajja manasa
karoshi kadham vivaadham,
Jnanamritham samaras am gaganopamoham. 3.33
You do not have a name
or form that is worth recording,
There is nothing in the
world that is different or not
different from you,
And so Oh mind why are
are shamelessly lamenting about
it,
I am wisdom existence, bliss and boundless space.
Kim nama rodishu sakhe na jaraa na mruthyu,
Kim nama rodhishu sakhe na cha
janma dukham,
Kim nama rodhishu
sakhe na cha they vikaro,
Jnanamritham samaras am gaganopamoham. 3.34
Why are you weeping my friend, for there is no old age or death for you,
Why are you weeping my friend, for there is no sorrow of birth to you,
Why are you weeping my friend , for there is
pain or sorrow to you,
I am wisdom existence, bliss and boundless space.
Kim nama rodishu
sakhe na cha they swaroopam,
Kim nama rodishu
sakhe na cha they viroopam,
Kim nama rodishu
sakhe na cha they vayaamsi,
Jnanamritham samaras am gaganopamoham. 3.35
Why are you weeping my friend,
for there is no form for you,
Why are you weeping my friend,
for there is no ugliness for you,
Why are you weeping my friend,
for there is no aging for you,
I am wisdom existence, bliss and boundless space.
Kim nama rodishu sakhe na cha they vayamsi,
Kim nama rodishu sakhe na cha they Manaamsi,
Kim nama rodishu sakhe na cha they thavendriyaani,
Jnanamritham samaras am gaganopamoham. 3.36
Why are you weeping my friend,
for there is no mental organism to you,
Why are you weeping my friend,
for there is no physical organism to you,
Why are you weeping my friend,
for there is no sense organs to you,
I am wisdom existence, bliss and boundless space.
Kim nama rodishu sakhe na cha they asthi kama,
Kim nama rodishu sakhe na cha they pralobha,
Kim nama rodishu sakhe na cha they vimoho,
Jnanamritham samaras am gaganopamoham. 3.37
Why are you weeping my friend,
for there is no desires for you,
Why are you weeping my friend,
for there is no lust for you ,
Why are you weeping my friend,
for there is no delusion for you,
I am wisdom existence, bliss and boundless space.
Aiswaryamichasi kadham
na cha they dhanaani,
Aiswaryamichasi jadham na cha they hi pathni,
Aiswaryamichasi kadham na
cha they
mamethi,
Jnanamritham samaras am gaganopamoham. 3.38
How can you desire prosperity when you have no wealth,
How can you desire prosperity when you have no wife,
How can you desire prosperity when you
do not own anthing,
I am wisdom existence, bliss and boundless space.
Linga prapancha janushi
na cha they may cha,
NIrlajjja manasamidham
na vibhathi bhinnam,
Nirbedha bedha rahitham na cha they
na may cha,
Jnanamritham samaras am gaganopamoham. 3.39
The creation of the universe is neither for you nor to me,
And this idea of diversity has been created by
the shameless mind,
There is no unity or diversity
which has been created for me o you,
I am wisdom existence, bliss and boundless space.
No vanu mathrampi they hi virago roopam,
No vanu mathram api thry hi
saraaga roopam,
No vanu mathram api thry hi
sakama roopam,
Jnanamritham samaras am gaganopamoham. 3.40
There is not even an atom of attachment
in you,
There is not even an atom of detachment in you,
There is not even an atom of desire in you,
I am wisdom existence, bliss and boundless space.
Dhyathaa na they hi
na cha they samadhir,
Dhyaanam na
they hi hrudaye na baahi pradesa,
Dhyeyam na chethi hrudaye na hi vasthu kaalo,
Jnanamritham samaras am gaganopamoham. 3.41
The one who meditates is not there
in your heart and there is no Samadhi there,
There is no outer
space around you there fore your heart does not meditate ,
And there is no object i of meditation in your heart, as the time
and object are there,
I am wisdom existence, bliss and boundless space.
Yath saara bhoothamakhilam kaditham mayaa they,
Na thwam na may na mahatho na gurur na sishya,
Swachanda roopa sahajam paramartha thathwam,
Jnanamritham samaras am gaganopamoham. 3.42
I have told very
briefly the essential aspects of Brahman,
It is not you or me nor great ones nor the guru
nor disciple,
And it has a spontaneous form which
is simple.
I am wisdom existence, bliss and boundless space.
Kadhamiha paramarths
thathwamananda roopam,
Kadhamiha paramartha naivamananda roopam,
Kadhamiha paramatha
jnana vijnana roopam,
Jnanamritham samaras am gaganopamoham. 3.43
How can I say that
Brahman is a form of joy,
How can I say that Brahman is the form with abscence of joy,
How can I say that Brahman is a blissful or not blissful
form,
I am wisdom existence, bliss and boundless space.
Dahana pavana
heenam viddhi vijnanamekam,
Avani jala viheenam vidhi
vijnana roopam,
SAmagamana viheenam vidhi vijnana mekam,
Jnanamritham samaras am gaganopamoham. 3.44
Understand that Brahmam is devoid of
fire or air,
And that Brahmam
is devoid of water or earth,
And that it is
neither mobile or immobile,
I am wisdom existence, bliss and boundless space.
Na soonya roopam na visoonya roopam ,
Na shuddha roopam na vishuddha
roopam,
Roopam viroopam na bhavami
kinchith,
Jnanamritham samaras am gaganopamoham. 3.45
I have neither formless
or one with form,’
I have neither
pure or impure form,
I have neither a pretty or ugly
form,
I am wisdom existence, bliss and boundless space.
Muncha muncha hi samsaaram thyagam m muncha hi sarvadhaa,
Thyaagathyaga visham
shudham amrutham sahajam dhruvam.
3.46
Renounce , renounce
the samsara , renounce everything,
As if it is poison, and you would be pure , immortal simple and be forever.
Ithi sri
Dathathreya virachithaayaam
avadhootha geethaayaam aathma samvithyupadeso nama trithrryo adhyaya
Thus ends the
third chapter of Avadhootha gita
composed by Sage Dathathreya called “Self knowledge,”
Chapter 4 Determination of True nature
(Inner nature of
Athman)
Avadhootha uvacha
Naavahanam
naiva visarjanam vaa ,
pushpaani
pathraani kadham bhavanthi,
Dhyaanani
mantharani kadham bhavantthi,
SAmaasamam
chaiva shivarchanam cha.4,.1
WE cannot
invoke or abandon Brahmam,
And so what is the use of offering it flower or leaf,
What is the use of
meditating on it or chanting about it,
And how can we consider as equal to worship of Shiva?
Na kevalam
bandha vibhandha muktho,
Na kevala, shudha
vishudha muktha,
Na kevalam
yoga viyoga muktha,
Sa vai vimuktho
gagamopamoaham 4.2
Not only it free
from bondage and freedom,
Not only it is
free from purity and impurity,
Not o only it is free
from unity and separation,
But Brahman is as
free as the infinite space .
Sanchayadhe
sarvam idham hi thadhyam,
Sanjaayathe
sarvamidham vithadhyam,
Evam vikalpo mama
naiva jaatha,
Swaroopsnirvaana manaa mayoham. 4.3
Whether everything
manifested in it is real,
Whether everything manifested in it is imaginary,
This type of doubt
never arises in my mind,
And so my liberation
by nature is blissful and free.
Na sanchanam chaiva niranchanam vaa,
Na chantharam vaapi nirantharam vaa,
Anthar vibhinnam
na hi may vibhathi,
Swaroopsnirvaana manaa mayoham. 4.4
Neither
darkness or well lit nature.
Neither in
side or outside,
Any diversity appears
in my self,
And so my liberation
by nature is blissful and free.
Abodha bodho mama naiva jaatho,
Bodha swaroopam mama naiva jaatham,
Nirbodha
bodham cha kadham vadaami,
Swaroopsnirvaana manaa mayoham. 4.5
Unconcious and conscious state do not originate in me,
The knowledge of my
form does not originate in me,
And so how can i say that
I am conscious or unconscious,
And so my liberation
by nature is blissful and free.
Na dharma yuktho, na cha
papa yuktho,
Na cha bandha yuktho, na cha moksha yuktha,
Yuktham thwayuktham
na cha may vibhathi,
Swaroopsnirvaana manaa mayoham. 4.6
Not having
either Dharma or sin,
Neither having attachment
nor detachment,
How can I say Brhamam
is united or separate,
And so my liberation
by nature is blissful and free.
Paraa param vaa na cha may kadachith,
Madyastha bhavo hi na chaari mithram,
Hithahitham chaapi
kadham vadhaami,
Swaroopsnirvaana manaa mayoham. 4.7
At no time any one was inferior or superior to me,
I am neither neutral friend or an enemy,
How can I talk about
what is good and what is bad,
And so my liberation
by nature is blissful and free.
Nopasako naivamupasya
roopam,
Na chopadeso na cha may kriyaa cha,
Samvisthva roopam na kadham vadhaami,
Swaroopsnirvaana manaa mayoham. 4.8
I am neither a
worshipper nor one who is worshipped,
Teachings and
rituals are not there for me,
And how can I tell you
about the form of consciousness,
And so my liberation
by nature is blissful and free.
No vyapakam
vyaapyamihasthi kinchid,
Na chalayam
vaapi niraalayam vaa,
Asoonya
soonyam cha kadham vadhami
Swaroopsnirvaana manaa mayoham. 4.9
Nothing pervades
Brahman , nor does it pervade over anything,
It does not reside any where , nor is it one without residence,
How can I describe it
empty or describe it as full,
And so my liberation
by nature is blissful and free.
Na graahako
grahakameva kinchid,
Na karanam vaa mama
naiva karyam,
Achinthya chinthyam
na kadham vadhaami,
Swaroopsnirvaana manaa mayoham. 4.10
I am not a perceiver
nor the object of perception,
I am neither
the cause nor the effect ,
How can I say
that I am conceivable or inconceivable ?
And so my liberation
by nature is blissful and free.
Na bhedhakam
vaapi na chaiva bhedhyam,
Na vedakam vaa
mama naiva vedhyam,
Gathagatham
thatha kadham vadhaami,
Swaroopsnirvaana manaa mayoham. 4.11
I am not something
that can be destroyed nor one who destroys,
I am not something
which is knowledge nor some
method to give knowledge,
How can I describe
is as something which comes or goes ?
And so my liberation
by nature is blissful and free.
Na chaasthi deho na
cha vidheho,
Budhirmano me
na na hi chendrayaani,
Raago viragascha kadham vadhami,
Swaroopsnirvaana manaa mayoham. 4.12
I do not have any
body nor I am bodiless,
I have no senses ,
mind nor intellect,
How can i see I have attachment or I am detached.
And so my liberation
by nature is blissful and free.
Ullekhamathram na
hi bhinnamuchai,
Rullekamathram na
thirohitham vai,
SAmasamam
mithra kadham vadhami,
Swaroopsnirvaana manaa mayoham. 4.13
Asserting loudly
cannot change Brahman,
And by just saying “no”
it does not cease to be there,
How can say my friend whether it is same or not?
And so my liberation
by nature is blissful and free.
Jithendryoham
thva jithendryo vaa,
Na samyamo may
niyamo na jatha,
Jayajayai
mithra kadham vadhami
Swaroopsnirvaana manaa mayoham. 4.14
I have won over my senses and I have not won over them,
I do not have self restraint or religious activities,
Oh friend how can ever talk of victory
and defeat,
And so my liberation
by nature is blissful and free.
Amoortha moothirna
cha may kadhaachithm
AAdhyantha madhyam na cha may kadachith,
Balabalam mithra
kadham vadaami,
Swaroopsnirvaana manaa mayoham. 4.15
I am not one
without form or with form,
I do not have beginning , middle or end,
Oh friend, how can i say
I am strong or weak,
And so my liberation
by nature is blissful and free.
Mruthamrutham vaapi
vishaabisgam cha,
Sanjaayathe
thatha na may Kadachith,
Ashudha shudham
cha kadham vadhaami,
Swaroopsnirvaana manaa mayoham. 4.16
Oh my dear friend, immortality or death and poison and nectar,
Have not originated
from me,
Oh friend how can
I say I am pure or impure,
And so my liberation
by nature is blissful and free.
SWapna prabodho na
cha yoga mudhra,
Naktham dhivaa vaapi
na may Kadachith,m
Athoorya thoorya
cha kadham vadhaami,
Swaroopsnirvaana manaa mayoham. 4.17
I do not have state of dream , wakefulness or Yogic pose,
And I also do not have
day or night ,
How can I say that
I am in Thureeya or below it,
And so my liberation
by nature is blissful and free.
SAmvidhi maam
sarva visarva muktham,
Mayaa vimaayaa na
cha may Kadachithm
SAndhyaadhikam
karma kadham vadhami,
Swaroopsnirvaana manaa mayoham. 4.18
Please know that
I am free of everything,
I am not an
illusion or have many forms,
How can I say that
I would do rituals like Sandhyaa,
And so my liberation
by nature is blissful and free.
Samvidhi maam
sarva samaadhi yuktham,
Samvidhi maam lakshyavilakshya muktham,
Yogam viyogam cha
kadham vadhaami,
Swaroopsnirvaana manaa mayoham. 4.19
Please know that I am completly absorbed and in Samadhi
state ,
Please know that I
am free from aim and aimlessness,
How can i say
about union and separation,
And so my liberation
by nature is blissful and free.
Moorkhopi naaham
na cha pandithoham,
Mounam vimounam
na cha may kadachith,
Tharka vitharka cha kadham vadhaami,
Swaroopsnirvaana manaa mayoham. 4.20
I am not a
fool nor a great scholar,
I am neither
silent nor talkative,
How I can prove Brahman
through argument or no argument,
And so my liberation
by nature is blissful and free.
Pithaa cha mathaa
na kulam na jaathim,
Jamaadhi
mrutyurna cha may
kadachith ,
Sneham vimoham
cha kadham vadhami,
Swaroopsnirvaana manaa mayoham. 4.21
I am neither mother nor father nor caste,
I was never born
and will not die,
How can i say that
I have affection or delusion,
And so my liberation
by nature is blissful and free.
Astham gathi naiva
sadhodhitoham,
Thejovithejo na
cha may kadachith,
Sandhyaadhikam
karmam kadham vadhaami,
Swaroopsnirvaana manaa mayoham. 4.22
I do not disappear
nor am I present always,
I do not have darkness
or light with me,
How can I say that
I would do rituals like Sandhyaa,
And so my liberation
by nature is blissful and free.
Asamsayam vidhi
niraakulam maam,
Asamsayam vidhi
nirantharam maam,
Asamsayam vidhi
niranjanam maam,
Swaroopsnirvaana manaa mayoham. 4.23
Certainly know I
am free from confusion,
Certainly know
that I am eternal,
Certainly know
that I am not born from
anything,
And so my liberation
by nature is blissful and free.
Dhyaanaani sarvaani
parithyajanthi,
Shubha shubham
karma parithyajanthi,
Thyagamrutham
thatha pibanthi dheeraa,
Swaroopsnirvaana manaa mayoham. 4.24
Wise people give up all type of meditation,
Wise people give up
the differentiation bwtwen good and badm
And those bold
people drink nectar of mercy,
And so my liberation
by nature is blissful and free.
Vindathi vindhathi
na hi na hi yathra,
Cchandho lakshanam
na hi na hi thathra,
Samarasamagnio
bhaavitha pootha,
Pralapathi
thathvam paramavadhootha. 4.25
To that place
where intellect can never reach,
The meter of compositions can never be there,
The great Avadhootha
after purifying himself by
mrditation,
Has sung these
absorbed in the infinite bliss.
Ithi sri
Dathathreya virachithaayaam
avadhootha geethaayaam swami
karthika samvadhe swathma sankthiyupadesa swaroopa
nirnayo nama Chathurtho adhyaya
Thus ends the fourth
chapter of Avadhootha gita
composed by Sage Dathathreya in Swami’s instructiona to Karthika
called “Determination of true
nature”
Chapter 5 Same
sightedness
(Advises man not
to feel sorry as Athman is the same under all conditions)
Avadhootha uvacha
:-
Avadhootha said:-
Om ithi
gaditham gahana samam thath,
Cha paraapara
saara vichara ithi,
Avilasa vilasa nirakaranam ,
Kadhamakshara bindu
samucharanam.5.1
The Brahman which is called Om is similar
to the sky,
But it cannot be
known by higher or lower knowledge ,
In the context of Brahman it has been told that is not a phenomenon,
And so how can it
be represented by a single letter Om.
Ithi thathwamasi
prabruthi sruthibhi ,
Prathipadhi
thamaathmani thathwamasi,
Thwam upadhi
varjitha sarva samam,
Kimu rodhishi maanasi
sarvasamam 5.2
Thus the great exhortation of the Vedas that “you are
that”,
Has dealt
about you the Brahman ,
You are all
embracing sameness m devoid of any exceptions,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Adha oordhwa vivarjitha sarva samam,
Bahir anthara varjitha
sarva samam,
Yadhi chaikavi
varjitha sarva samam,
Kimu rodhishi maanasi
sarvasamam 5.3
That which is equal everywhere does not have
below or above,
That which is equal everywhere does not have inside or outside ,
That which is equal
cannot be counted as one,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Na hi
kalpitha kalpa vichara ithi ,
Na hi kaarana
kaarya vichara ithi,
Padha sandhi
vivarjitha sarva samam,
Kimu rodhishi maanasi
sarvasamam 5.4
Brahman cannot be
understood by following
prescribed rituals,
It cannot be described
as cause and effect,
It which is equal everywhere cannot be described by words
or joining of words,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Na hi bodha abodha
samadhirithi,
Na hi desa videsa samadhirithi,
Na hi kaala vikaala
samadhirithi,
Kimu rodhishi maanasi
sarvasamam 5.5
It is not the union of being awake and not feeling any thing,
It is not the joining point of
our place and outside places,
It is not the meeting point of time and timelessness,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Na hi kumbhanabho
na hi kumbha ithi,
Na hi jeeva vapurna
hi jeeva ithi,
Na hi karana karya
bhaga ithi,
Kimu rodhishi maanasi
sarvasamam 5.6
Brahman is not the pot
nor the sky visible from pot,
It is not the body of an individual or his soul,
It is beyong the cause
and effect relationship.
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Yiha sarva niranthara moksha padham,
Laghu deergha
vichara viheena ithi,
Na hi
karthuka kona vibhaga
ithi,
Kimu rodhishi maanasi
sarvasamam 5.7
Brahman is not the
permanent salvation,
It does not have ideas
like short and long attached to
it,
It does not have
have ideas like angular and circular attached to it,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Yiha soya
visoonya viheena ithi,
Yiha shuddha vishudha viheena ithi,
Yiha sarva
visarva viheena ithi,
Kimu rodhishi maanasi
sarvasamam 5.8
Brahman is neither empty nor filled up,
It is neither
pure or impure,
It is neither nothing or everything,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Na hi bhinna vibhinna
vichara ithi,
Bahir anthara sandhi vichara ithi,
Ari mithra vivarjitha sarva samam,
Kimu rodhishi maanasi
sarvasamam 5.9
Brhaman cannot be
divided or undivided,
It has no concept of outside or inside,
It does not have enemy or friend and is equal to all,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Na hi sishya visishya
swaroopa ithi,
Na charachara
bedha vichara ithi,
Yiha sarva
niranthara moksha padham,
Kimu rodhishi maanasi
sarvasamam 5.10
Brahman does not have differentiation in to Sishya and
Guru,
It does not differentiate between moving and not moving
objects,
And it is the permanent
salvation,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Nanu roopa
viroopa viheena ithi,
Nanu bhinna
vibhinna viheena ithi,
Nanu sarga
visarga viheena ithi,
Kimu rodhishi maanasi
sarvasamam 5.11
True , Brahman
does not have form or formlessness,
Neither is it
divided or undivided,
And it is different from creation and destruction,
Oh Mind why are
you weeping knowing that you are same with Brahman?
Na gunaaguna paasa
nibandha ithi,
Mrutha
jeevana karma karomi kadham,
Ithi shudha
niranjana sarva samam,
Kimu rodhishi maanasi
sarvasamam 5.12
I am not tied by
chains of bad and good qualities,
And so how can be involved in things like dath and living,
And I am pure with out
stains and equal to all,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Yiha bhava
vibhava viheena ithi,
Yiha kama
vikama viheena ithi,
Yiha bodha thamam
khalu moksha samam,
Kimu rodhishi maanasi
sarvasamam 5.13
Brahman does not have emotions or excitement,
If does not have
desire or lack of desire,
It has highest consciousness and is equal to salvation,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Yiha thathva niranthara
thathvamithi,
Na hi sandhi visandhi viheena ithi,
Yahi sarva vivarjitha
sarva samam,
Kimu rodhishi maanasi
sarvasamam 5.14
Brahman is philosophy
of permanence,
It does not have union or separation,
It has left off everything and for it everything is same,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Aniketha kuti parivara
samam,
Ithi sanga visanga viheena param,
Yadhi sarva vivarjitha sarva samam,
Kimu rodhishi maanasi
sarvasamam 5.15
To the Brahman outside and inside the home are same,
It is not inclined
to attachment or detachment,
And it is divine
and does not have wisdom or ignorance,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Vikara vikara masthayamithi,
Avilaksha vilakshamasathyamithi,
Yadi
kevalamaathmani sathyamithi,
Kimu rodhishi maanasi
sarvasamam 5.16
The universe which is transmutation of Brahman is unreal,
All the phenomena of Brahman are unreal,
Only the
Athma is the real one,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Yiha sarva samam
khalu jeeva ithi,
Yiha sarva niranthara
jeeva ithi,
Yiha kevala
nischala jeeva ithi,
Kimu rodhishi maanasi
sarvasamam 5.17
Brahman specially
is equal to Athma,
It is that which
is always permanent,
It also pervades among those non moving beings,,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Avivevaka viveka abodha ithi,
Avikalpa vikalpa mabodha ithi,
YadhiChaika niranthara
bodha ithi,
Kimu rodhishi maanasi
sarvasamam 5.18
It is not
wise to discriminate about Brahman which is beyond thought,
It is not
wise to see variety in unity in it,
Brahman is truely
a permanent consciousness,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Na hi moksha padham, na hi bandha padham,
Na hi punya padham , na hi paapa padham,
Na hi poorna padham, na hi riktha padham,
Kimu rodhishi maanasi
sarvasamam 5.19
Brahman is not in the state of freedom or bondage,
Brahman is not in the state of virtue
or sin,
Brahman is not in the state of complete or incomplete,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Yadhi varna vivarna viheena samam,
Yadhi karana
karya viheena samam,
Yadhi bhedha vibedha
viheena samam,
Kimu rodhishi maanasi
sarvasamam 5.20
The Braman does
not belong to a higher caste or lower
caste,
For it cause
and effect are the same,
For it unity
and disunity are
the same,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Yiha sarva niranthara
sarva chithe,
Yiha kevala nischala
sarva chithe ,
Dwipadhaadhi
varjitha sarvachithe,
Kimu rodhishi maanasi
sarvasamam 5.21
Brahman
always pervades on all living
beings
Brahman always
pervades on all motionless living
beings,
And also it pervades on all beings with two legs,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Athi sarva niranthara
sarva gatham,
Athi nirmala nischala
sarva gatham,
Dhina rathri vivarjitha
sarva gatham,
Kimu rodhishi maanasi
sarvasamam 5.22
Brahman is beyond everything that progresses,
It is divinely pure
and stable among those,
It also exists
day and night among those,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Na hi bandha vibandha
samaagamanam,
Na hi yoga
viyoga samagamanam,
Na hi tharka vitharka
samagamanam,
Kimu rodhishi maanasi
sarvasamam 5.23
Bondage and freedom do not tend to converge in Brahman,
Unity and separation
do not tend to converge in Brahman,
Argument and useless talk
do not tend to converge in Brahman,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Yiha kaala vikaala niraakaraam,
Anu mathra krusanu
nirakaranam,
Na hi kevala
sathya nirakaranam,
Kimu rodhishi maanasi
sarvasamam 5.24
In Brahman the
time and its divisions are not relevant,
In Brahman
atom and its sub divisions do not have relevance,
But only plain
truth of its existence is relevant,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Yiha deha videha
viheeena ithi,
Nanu swapna sushupthi viheena param,
Abhidhana vidhana
viheena param,
Kimu rodhishi maanasi
sarvasamam 5.25
Brahman does not
have a body nor it is it disembodied,
Brahman does not
have the three states of sleep , waking
and dream,
And it is beyond
the names of all rules,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Gagnopama shudha
visala samam,
Athi sarva vivarjitha
sarva samam,
Gatha saara visaara
vikaara samam,
Kimu rodhishi maanasi
sarvasamam 5.26
The Brahman is
divinely pure and is as broad as the sky,
It is similar to
all and permeates everything,
It is present in all that is essential and not
essential,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Yiha dharma vidharma
viraga tharam,
Yiha vasthu vivasthu
viraga tharam,
Yiha kama vikama
virago tharam,
Kimu rodhishi maanasi
sarvasamam 5.27
Brahman is not bothered
with changes in virtue and vice,
Brahman is not
bothered with changes
in wealth and no wealth,
Brahman is not
bothered with changes in passion and dispassion,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Sukha duka vivarjitha
sarva samam,
Yiha soka visoka
viheena param,
Guru sishya
vivarjitha thathva param,
Kimu rodhishi maanasi
sarvasamam 5.28
To the Brahman pleasure
and pain are always equal,
It is without
any joy or sorrow,
And in it there is
no difference between Guru and Disciple,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Na kilankura saara visaara ithi,
Na chalachala saamya visaamyamithi,
Avichara vichara viheena mithi,
Kimu rodhishi maanasi
sarvasamam 5.29
Brahman does not have any thing with passion, offspring,
strength or weakness,
It has nothing to
do mobility or immobility,
It also does not
have discrimination or indiscrimination,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Yiha saara samuchaya saaramithi,
Kaditham nija bhava vibedha ithi,
Vishaye karanathvamasathyamithi,
Kimu rodhishi maanasi
sarvasamam 5.30
Brahman is the
essence of all essences,
It has been told
that it is separate from itself,
And any action imagined by it is unreal,
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Bahdhaa sruthaya
pravadanthi yadho,
Viyadhadiridham
mruga thoya samam,
Yadhi chaika
niranthara sarva samam,
Kimu rodhishi maanasi
sarvasamam 5.31
IN very many ways
it has been told by Vedas,
That the five elements are more like a mirage,
Because it is only
Brahman that exists in them all.
Oh Mind why are
you weeping knowing that you are
same with Brahman?
Vindathi vindathi
na hi na hi yathra,
Chandho lakshanam na hi na hi thathra,
Samarasamagno bhavitha
pootha,
Pralapathi thathwam
paramava dhootha 5,32
Where the u intellect tries, tries and is not
able to reach,
There can never
be poem made according to meter,
This Avadhootha
has purified himself and meditated,
And has muttered
this philosophy of Brahman.
Ithi sri
Dathathreya virachithaayaam
avadhootha geethaayaam Swami karthika
samvadheAAthma samvithyupadese
samadrudhti kadhanam nama Panchamo
adhyaya
Thus ends the fifth
chapter of Avadhootha gita
composed by Sage Dathathreya called “Same sightedness ,” in swami’s instruction to Karthika.
Chapter 6 Liberation
(says there are no
distinctions of caste or family)
Avadhootha
Uvacha:-
Avadhootha tells:-
Bahudhaa sruthaya
pravadanthi vayam,
Viyadhaadhiridham
mrugathoya samam,
Yadhi chaika
niranthara sarva Shiva,
Mupameya
madhohyupamaa cha kadam. 6.1
The Upanishads in various ways tells us,
That the five elements
like earth are just mirage,
And if Brahman alone
is the indivisible supreme
truth,
How can it be subject of comparison or
have any peer?
Avi bakthi vibakthi
viheena param,
Nanu kaarya vikaarya
viheena param ,
Yadhi chaika niranthara sarva shivam,
Yajanam cha kadham
thapanam cha kadham.
6.2
Brahman is
neither divided not undivided,
It is neither free from action nor inaction,
And if Brahman alone
is the indivisible supreme truth,
How can we
perform penance or worship to it?
Mana yeva
niranthara sarva gatham,
Hyaavishaala avishaala
viheena param,
Mana yeva niranthara
sarva shivam,
Manasaapi kadham
vachasaa cha kadham. 6.3
Mind is eternal
and always travelling,
And is devoid of vastness
or minuteness,
If that mind is
the permanent Brahman,
How can it be grasped my mind or described by words?
Dhina rathri
vibedha niraakaranam,
Adjithaanudhithasya
niraakaranam,
Yadhi chaiika niranthara sarva shivam,
Ravi chasndramasou jwalanascha kadham
. 6.4
There are no
differences like day and night in
Brahman,
There is no sun rise
and sun set in Brahman,
And if Brahman alone
is the indivisible supreme
truth,
How can it be illuminated
by sun, moon or fire?
Gatha kama vikama
vibhedha ithi,
Gatha cheshta vicheshta
vibhedha ithi,
Yadhi chaiika niranthara sarva shivam,
Bahir anthara bhinnamathischa kadham. 6.5
If Brahman does not have distinctions like desire or
absence of desire,
If Brahman does not have distinctions like action and
lack of of action,
And if Brahman alone
is the indivisible supreme
truth,
How there can be
inside and outside in Brahman?
Yadhi saara visaara viheena ithi ,
Yadhi soonya visoonya viheena ithi,
Yadhi chaiika niranthara sarva shivam,
Pradhamam cha kadham
charamam cha kadham 6.6
If Brahman is
devoid of expansion and contraction,
If Brahman is
devoid of emptiness and fullness,
And if Brahman alone
is the indivisible supreme
truth,
How there can be first
and last position in Brahman.
Yadhi bhedha vibedha
nirakaranam,
Yadhi vedha
vedhya nirakaranam,
Yadhi chaiika niranthara sarva shivam,
TRutheeyam cha kadham
, thureeyam cha kadham 6.7
If Brahman does
not differentiate between differentiation and similarity,
If Brahman does
not have differentiate between knowledge and the sources of
knowledge,
And if Brahman alone
is the indivisible supreme
truth,
How can there be state of sleep and thureeya for Brahman.
Gathithaa gathitham na hi sathyamithi,
Vidhithaa viditham
na hi sathyamithi,
Yadhi chaiika niranthara sarva shivam,
Vishayendriya budhi manamsi kadham.
6.8
It is imagination to think Brahman as describable or non
describable,
It is imagination to think Brahman as knowable or not knowable,
And if Brahman alone
is the indivisible supreme
truth,
How can it have objects, senses mind and intellect.
Gaganam pavano na hi sathyamithi,
Dharani dahano na
hi sathyamithi,
Yadhi chaiika niranthara sarva shivam,
Jaladascha kadham
salilam cha kadham. 6.9
If sky and air are not real,
If earth and fire
are not real,
And if Brahman alone
is the indivisible supreme
truth,
How can Brahman be water
or cloud.
Yadhi kalpitha loka nirakaranam,
Yadhi kalpitha deva
birakaranam,
Yadhi chaiika niranthara sarva shivam,
Guna dosha vichara
mathischa kadham. 6.10
If the imahinary worlds
are all unreal,
If the Gods whom
we hve imagined are unreal,
And if Brahman alone
is the indivisible supreme
truth,
How can there be
merit , demerit thought and intellect?
Maranamaranam hi
nirakaranam,
Karanakaranam hi nirakaranam,
Yadhi chaiika niranthara sarva shivam,
Gamanagamanam hi
kadham vadathi 6.11
If Brahman does not have death or immortality,
If Brahman in not involved in action or inaction,
And if Brahman alone
is the indivisible supreme
truth,
How can we speak
about its coming and going?
Prakruthi purusho
na hi bhefha ithi,
Na hi karana kaarya
vibhedha ithi,
Yadhi chaiika niranthara sarva shivam,
Purushaapurusham hi kadham vadathi. 6.12
If Brahman does not differentiate between spirit and matter,
If Brahman does
not differentiate between
cause and effect,
And if Brahman alone
is the indivisible supreme
truth,
How can we ever try to differentiate it as male or
female.
Trutheeyam hi dukha samagamanam,
Na ginaadvitheeyasya
samagamanam,
Yadhi chaiika niranthara sarva shivam,
Sthavirascha yuvaa na sishscha kadham. 6.13
If Brahman has nothing to do with sufferings of old age ,
If Brahman has
nothing to do with joy of youth,
And if Brahman alone
is the indivisible supreme
truth,
How can it have
infancy , youth or old age .
Nanu aasrama varna
viheena param,
Nanu kaarana
karthru viheena param,
Yadhi chaiika niranthara sarva shivam,
Avinashta vinashta mathischa kadham. 6.14
Brahman does not have the four stages of life,
It does not have any cause or causal
agent,
And if Brahman alone
is the indivisible supreme
truth,
How can it be
considered as destroyable or not.
Praseetha grasitham
cha vithadhyamithi,
Janitha janitham
cha vithadhyamithi,
Yadhi chaiika niranthara sarva shivam,
Avinaasi vinaasi
kadham hi bhaveth. 6.15
If Only in one’s imagination Brahman is tied or freed,
Only in one’s imagination
Brahman is born or dead,
And if Brahman alone
is the indivisible supreme
truth,
So how can it be either
mortal or immortal?
Purusha purushasyavinashtamithi,
Vanitha vanithasyavinashta mithi,
Yadhi chaiika niranthara sarva shivam,
Mavinodha vinodha
mathischa kadham. 6.16
Brahman does not have concept of man or woman,
Nor does it have
the concept of husband and wife,
And if Brahman alone
is the indivisible supreme
truth,
How can that Brahman
even feel pain or pleasure.
Yadhi moha vishadha
viheena paro,
Yadhi samsaya
soka viheena para,
Yadhi chaiika niranthara sarva shivam,
Ahamethi mahamethi kdham na puna. 6.17
If Brahman is free
from delusion or depression,
If Brahman is free
from doubt and distress,
And if Brahman alone
is the indivisible supreme
truth,
How can Brahman claim
as “I” or “mine”?
Nanu dharma vidharma
vinasa ithi,
Nanu bandha vibandha vinasa ithi,
Yadhi chaiika niranthara sarva shivam,
mIhadhu swavidhu
swamathischa kadham. 6.18
If Brahman does not have
differences like Dharma or Adharma,
If it does not
have differences like relatives and strangers,
And if Brahman alone
is the indivisible supreme
truth,
How can there be misery and happiness to Brahman
Na hi yaajika
yajna vibhaga ithi,
Na huthasana vasthu vibhaga ithi,
Yadhi chaiika niranthara sarva shivam,
Vadha karma phalaani bhavanthi kadham 6.19
To Brahman there is no person wwho does fire sacrifice
and fire sacrifice ,
To him there is no difference between fire of sacrifice
and oblation,’
And if Brahman alone
is the indivisible supreme
truth,
How can there be any results for religious acts done .
Nanu soka
visoka muktha idhi,
Nanu dharpa vidharpa vimuktha ithi,
Yadhi chaiika niranthara sarva shivam,
Nanu raga virago
mathischa kadham. 6.20
If Brahman is free from sorrow or abscence of sorrow,
If Brahman is free
from pride and humility,
And if Brahman alone
is the indivisible supreme
truth,
How can Brahman have
passion or dispassion?
Na hi moha vimoha
vikara ithi,
Na hi lobha vilobha
vikara ithi,
Yadhi chaiika niranthara sarva shivam,
Hyaviveka aviveka mathischa kadham. 6.21
If Brahman os free of temptation and infatuation,
If Brahman cannot change
or perturb,
And if Brahman alone
is the indivisible supreme
truth,
How can it have
qualities of discrimination or abscence
from it.
THwamaham na hi
hantha kadhaa chid api,
Kula jaathi vicharamasthyamithi,
Ahameva shiva
paramartha ithi,
Abhivaadanamanthra karomi kadham. 6.22
Me and you have
never existed at any time,
And how can we have heredity or caste
,
And if Brahman
itself is the ultimate realty,
How can I salute
and introduce myself to Brahman.
Guru sishya vichara viseerna ithi,
Upadesavichara viseerna
ithi,
Ahameva shiva paramartha ithi,
Abhivaadanamanthra karomi kadham. 6.23
If Brahman does not differentiate between Guru and
Disciple,
If Brahman does not differentiate between instruction and
reflection,
And if Brahman
itself is the ultimate realty,
How can I salute and introduce myself to Brahman.
Na hi
kalpitha deha vibhaga ithi,
Na hi
kalpitha loka vibhaga ithi,
Ahameva shiva
paramartha ithi,
Abhivaadanamanthra karomi kadham. 6.24
If Brahman does not have division of imaginary physical forms,
If Brahman does
not have division of imaginary physical
worlds,
And if Brahman
itself is the ultimate realty,
How can I salute
and introduce myself to Brahman.
Sarajo virajo na
kadhachid api,
Nanu nirmala nischala shuddha ithi,
Ahameva shiva paramartha ithi,
Abhivaadanamanthra karomi kadham. 6.25
If Brahman does not have passion or dispassion,
If he is very pure ,
and not moving at all,
And if Brahman
itself is the ultimate realty,
How can I salute
and introduce myself to Brahman.
Nahi deha videha
vikalpa ithi,
Anrutham
charitham hi sathyamithi,
Ahameva shiva
paramartha ithi,
Abhivaadanamanthra karomi kadham. 6.26
If Brahman has a
body or does not have a body,
The actions of life
would also be unreal,
And if Brahman
itself is the ultimate realty,
How can I salute
and introduce myself to Brahman.
Vindathi vindathi nahi nahi yathra,
Chandholakshanam
na hi na hi thathra,
Samara samagno
bhavitha pootha,
Pralapathi thathwam
paramavadhootha. 6.27
If the intellect cannot, cannot reach it,
It does have the signs of poetic metere,
Somehow the divine
avadhootha has,
Muttered something about him , engulfed in bliss.
Ithi sri
Dathathreya virachithaayaam
avadhootha geethaayaam Swami karthika samvadhe swathma samvithyupadese
Moksha nirnayo nama Sashto adhyaya
Thus ends the sixth
chapter of Avadhootha gita
composed by Sage Dathathreya called “Swami’s instructions to Karthika, entitled liberation.
Chapter 7 Self
knowledge
(tells us
about nature of Avadhootha
)
Avadhootha uvacha:-
Radhya karpata virachitha kandha,
Punyaapunya
vivajitha Pandha,
Soonyaagare thishtathi
nagno,
Sudha niranjana
samarasamagna 7.1
The Avdhootha walks
wearing a patched rag,
And he walks on a path which free from sin and virtue,
And without any thing
, he sits in a bare empty corner ,
In pure unpolluted
bliss of Brahman.
Lakshya alakshya
vivarjithaalakshyo,
Yukthaa
yuktha vivarjitha daksha,
Kevala thathwa niranjana pootho,
Vadha vivaadha
kadhamava dhootha. 7,2
He is beyond right and wrong but honest ,
And is
intelligent one who is not bothered about
suitability ,
And he is
being who is only interested
in spotless religious principles,
And so how can he engage
himself in argument and debate.
AAsaapasa vibandhana mukthaa,
Souchacharavivarjitha
yukthaa,
Yevam sarva
vivarjitha santha,
Sthathwam shuddha
niranjanavantha. 7.3
Avadhootha is free
from the ties of love and
affection,
Being absorbed in God
, he does not bother about cleanliness,
For he is a
saint who has left off everything,
And he becomes one with divine purity of Brahman.
Kadham yiha deha videha
vichara,
Kadham yiha raga
virago vichara,
Yevam sarva
vivarjitha santha,
Swayam yiha thathwam sahajaa kaaram 7.4
What is the need
for an Avadhutha to think
whether he has body or not,
What is the need of Avadhootha to think about whether g he is attached or not,
For he is a
saint who has left off everything,
And he himself is
the philosophy of equality.
Kadhamiha thathwam
vindathi yathra,
Roopamaroopam
kadhamiha thathra,
Gaganaakaara
paramo yathra ,
Vishayeekaranam
kadhamiha thathra. 7.5
How can
principles travel towards Brahman,
And how can it be
either with form or formless,
For that
Brahman is like all pervading space,
And how can there be activity involvement there?
Gaganaakara
niranthara hamsa ,
Sthathva vishudhi
niranjana hamsa,
Evam kadamiha binna
vibinnam,
Bandha vibandha
vikara vibhinnam. 7.6
Brhman is like
the all pervading sky,
And its principle i that is spotlessly pure,
And so how can there
be division or multiplication for
it,
As well as
bondage and freedom and other
modifications?
Kevala thathva
niranthara sarvam,
Yoga viyogo kadhamiha
garvam,
Yevam parama
niranthara sarvam,
Yevam kadhamiha saara
visaaram. 7.7
That Brahman is all
pervading,
And so how can
one feel union and separation in it,
And since Brahman is always divine and stable,
How can there be variation of strength and weakness in it?
Kevala thathva niranjana sarvam,
Gaganakaara niranthara
shudham,
YEvam kadhamiha sanga visangam,
Sathyam kadhamiha
rangavirangam 7.8
The Brahman shines spotlessly everywhere,
And it is all pervasive
like the sky,
And so how can there be friendship or enmity in it,
How can there be mirth or misery in it?
Yoga viyogai rahitho yogi.
Bhoga vibhogai
rahitho Yogi,
Yevam chrathi hi
mandham mandham,
Manasaa kalpitha
sahajanandam. 7.9
The Yogi may be
separated fromYoga,
He may or may not have
any possessions but he enjoys
But he moves slowly
and calmly,
And enjoys the pure bliss arising from his mind
Bodha
vibodhai sathatham yuktho,
Dwaidhadwaithe kadhamiha
muktha,
Sahajo viraja kadhamiha
yogi,
Shudha niranjana
samarasa bhogi. 7.10
As long as a person has ignorance as well
as knowledge,
As long as a man has both sense of duality and non duality,
How can be
liberated?Why should one try to be a
Yogi,
Who is free from
desire and ignorance who enjoys pure , unadulterated Brahman ?
Bhahnaa bhagna
vivarjitha baghno,
Lagna lagna
vivarjitha lagna ,
Yevam kadhamiha
saaravisaara,
Samarasa thathwam
gaganaakara. 7.11
Brahman being
beyond whole and part has no division
Brahman being beyond attachment and detachment is beyond attachment ,
Because it has an
all pervading existence,
Just like sky, which does not contract or expand.
Sathatham sarva vivarjitha yuktha,
SArva thathwa
vivarjitha yuktha,
Yevam kadhamiha jeevitha
marane,
Dhyanaa dhyaanai kadhamiha karanam. 7.12
An Avadhootha
renounces everything ,
He also
renounces all principles and rituals,
And so how can there
be life or death for him,
And what is the
need of meditation to him.
Indrajaalamidham
sarva yadhaa maru mareechikaa ,
Akhanditha manaa
kkaaro varthathe kevala shiva.
7.13
The entire world
is a magic like the mirage in the desert,
And in that the
limitless Brahman like Shiva only exists.
Dharmaadhou moksha
paryantham nireehaa sarvadhaa
vayam,
Kadham raaga
viragaischa kalpayanthi
vipaschitha, 7.14
WE the Avadhoothas never desire salvation
dharma , wealth and enjoyment,
Then how do scholars say that we have
attachment and detachment.
Vindathi vindathi na hi
na hi yathra ,
Chandho lakshanam na hi na hi thathra,
Samara samagno
bhavitha pootha ,
Pralapathi
tthathwam paramavadhootha . 7,15
If the intellect cannot, cannot reach it,
It does have the signs of poetic metere,
Somehow the divine
avadhootha has,
Muttered something about him , engulfed in bliss.
Ithi sri Dathathreya
virachithaayaam avadhootha
githayaam Swami karthika
samvadhe sawthma
samvithyupadeso nama sapthamo adhyaya
Thus ends the seventh chapter of Avadhootha Gita Writen by
Swami Dathathreya in which in
the discussion with Swami karthika, “self knowledge :” is
discussed.
Chapter 8 Self
knowledge
(definition of Avadhootha , letter by letter)
Avadhootha
uvacha:-
Thwad yaathrayaavyapakathaa hatha they,
Dhyaanenachethaparathaa hathaa they,
Sthuthyaa
mayaa vaakparathaa hathaa they,
Kshamasva nithyam trividhaa aparaadhaan, 8,1
Oh Brahman, by going
on pilgrimage in search of you, I am denying your omnipresence,
By meditating on your form , I have given a form to you inmy mind,
By singing prayers about you, I have denied that you are indescribable,
Daily please
pardon me for committing these
three offences.
Kamairahatha dheerdhantho mrudu suchira kinchana,
Aniho mitha bukhsantha sthiro macharano muni . 8.2
He whose
senses are not shaken by
passion,
He whose tender
sense organs are under full control,
He who eats
frugal food , he who is peaceful,
He who is stable
and taken refuge on me is a sage,
Apramatho gabheeraathma
druthimaan jitha shad guna,
Amaani manadha
kalpo maithra karunika
kavi. 8.3
He who is
vigilant profound , steady
and victor over six qualities,
He who is humble ,
honours all , well mannered , friendly
and merciful is the sage.
Krupaaluskrutha droha sthithikshu sarva
dehinaam,
Sathya
saaroanavadhyaathma sama sarvopakaaraka
9.4
Sage is merciful, does not trouble those who trouble him,
Who takes care of everyone, who is established in truth,
Who is without bias and who treats every one equally.
Avadhootha
lakshanam varnaijnathavyam
bhagathamai,
Veda varnatha thathwajnai veda vedantha
vadhibhi. 9.5
From Greatly learned people we
should learn the signs of
Avadhootha,
Those learned people
should be teachers of Veda
and vedantha.
AAsaa pasa vinirmuktha aadhi madhyaa antha nirmala,
AAnande varthathe nithyamakaaram thasya lakshanam.
9.6
He is free from the ties
of love and affection,
He is free from
beginning through middle to end,
And he can be regnized by being always dwelling in bliss.
Vaasanaa varjithaa
yena vakthavyam cha
niramayam,
Varthamaaneshu
varthetha vakaaram thasya lakshanam.
9.7
The letter “Va” in Avadhootha indicates that he has
uprooted all his desires,
That he is getting
purer and he lives
forever in Brahman.
Dhooli dhoosara gathrani dhootha chitho niramaya,
Dharana dhyana
nirmukthodhookaarasthasya
lakshanam. 8.8
The letter “Dhu” in Avadhootha indicates that his body is
coated with grey dust,
He does not have
body consciousness, his mind is pure and healthy,
And that there is
no need for him to practice
meditation and concentration.
Ththwa chintha druthaa yensa chintha cheshta vivarjiths,
Thame ahamkari nirmukthasthakarasya lakshanam.8.9
The letter “Tha”
in Avadhootha indicates, his being absorbed in thought of Brahman,
He has no anxiety , no need to exert himself and free from ego and ignorannumber of that Mami , please. Though ce .
DAthathreya avadhothenanirmithaa aananda roopinaa,
Ye padanthi cha srunvanthi thesham naiva punarbhava. 8.10
This song of joy composed
by Dathathreya Avadhootha,
If read or if
heard would make you free from rebirth.
Ithi Sri Dathathreya virachithaayaam avadhootha
geethayaam Swami Karthika
samvadhe swathma samvithyupadeso nama ashtamo adhyaya
Thus ends
eighth chapter of Avadhootha
Gita composed by Dathathreya dealing
with self knowlwdge in the conversation of the Lord with Karthika
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